Don't think that our Sages just colored the days between two black days on the Calendar gray. there's a lot more to the Three Weeks than that.

The Mishna in Taanit lists five tragedies each that are commemorated by the 17th of Tammuz and by Tish'a b'Av. Let us focus on two tragedies each to see the strong connection between the two fasts and the motivation of CHAZAL in establishing the three weeks from one to the other as a mournful period - Bein HaM'tzarim.

On the 17th of Tammuz, the Luchot were smashed, i.e. the Sin of the Golden Calf took place. On Tish'a b'Av, the spies returned from their tour of the Land, gave their report, and panicked the people. These two events really represent all of the times we angered G-d (so to speak) in the Midbar. There was a cumulative effect from these many episodes, to the point that the Generation of the Wilderness was destined to wander and die out during the forty years, not only because of the Sin of the Spies, but because of CHEIT HA'EIGEL as well.

More than this connection is the fact that we can get an understanding of who that generation's people were - and who WE are as people and as Jews - by remembering and studying the different episodes of our first 40 years. This is not just as history lessons, but most importantly, to be able to straight en ourselves out as individuals and as a community, and proceed to the Complete Redemption, coming of the Mashiach and the rebuilding of the Beit HaMikdash. And this is where the 20 days between fasts come in. By making them part of the whole picture, we have a chance for some real quality work on our projects of self-improvement and improvement of Klal Yisrael. Here's a fast day - don't eat, don't drink, say this, think that, resolve this, plan that. Sorry, I'm exhausted. It's hot. I don't fast well. ave a headache. Day's over - finished.

Not so, say our Sages. Package deal. Start with a fast day. Enter the Three Weeks with light restrictions. Thinking process begins. Throw in a Shabbat or two, special Haftarot. Approaching the month of Av. The Nine Days. More restrictions and mournful practices. Shabbat Chazon. The week in which Tish'a b'Av falls. Erev Tish'a b'Av. Leil Tish'a b'Av. Five afflictions. Heavy mourning. Morning. No Talit & T'filin. Special Torah and Haftara readings. Kinot. Afternoon of Tish'a b'Av. Nachem. Fast is over but not the restrictions. The 10th of Av. Mid day. Shabbat Nachamu.

There's a whole plan. A real chance to do something positive.

Let's start again. Breach of Jerusalem to the destruction of the Beit haMikdash. Certainly events that are as connected, if not more, as the two main Midbar events. WHY did these things happen? Can we turn things around? Every generation in whose time the Beit HaMikdash is not rebuilt, it is as if it was destroyed in that generation.

How serious are the Three Weeks? Opinions vary, but keep this in mind. He who mourns Yerushalayim will be privileged to rejoice in its rebuilding. A noble goal. The Three Weeks deserve our hard work. The potential rewards are great. There are many Jews who are not interested. We should be.

For many years I wrestled with my Anger, until finally I conquered him and placed him in my pocket. Now I take him out only when I need him. But I amso angry with him, that I do not ever want to take him out again! - Rabbi Pinchas of Koretz
From Hasidic Wisdom by Simcha Raz (Elkins/Elkins)

From the Desk of the Director

Dear TT reader,

In a world where it is fashionable to talk of peace, Parshat Pinchas must surely make a point. In the Parshah, Pinchas ben Elazar is acknowledged as having ended a disastrous plague, the manifestation of Hashem's "jealousy" for an immoral and misguided nation.

We shall not ask if Pinchas was politically correct. But we shall better ask what is the meaning of his reward: "Therefore, say: Behold, I give him My Covenant of Peace" - 'Brit Shalom.'

What "peace" are we talking about? Do we mean that having earned eternal priesthood, Pinchas now imbues that quintessential quality of Aaron who was distinguished for his universal compassion and brotherly love? Or could the term suggest that Pinchas' slaughter of Zimri, the errant tribal leader, and the young Midianite daughter of a princess, was an act of love rather than hate?

Some suggest that "Brit Shalom" was a form of defense against Zimri's angry kinsmen. Or perhaps, as Rashi implies, against all those people who looked on Pinchas with disdain.

Ultimately, only Hashem could arbitrate. Pinchas did not only merit "Brit Shalom." He also taught us that to attain true "Shalom" we must surely act within the spirit of "Shalom shel Brit" - the everlasting "Brit" between Hashem and the Jewish people.

Sincerely yours,

Menachem Persoff, Director, Israel Center

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